Transcendence and Phenomenology presents a definitive collection of essays discussing the much debated turn to theology in philosophy, most evident in phenomenology. Arguably the most pressing debate at the interface of philosophy and theology, this collection of essays makes a significant intervention in the on-going argument, gathering together some of the finest phenomenologist s writing today; Jean-Luc Marion, Jean-Yves Lacoste, Jean-Louis Chretien and Michel Henry. It also presents major criticisms of phenomenology in relation to theology, especially from John Milbank. This volume will provide a framework for those new to the debate. Contributors to this volume: JEAN-LUC MARION, MICHEL HENRY, RICHARD KEARNEY, JEFF BLOECHL, RUDI VISKER, JEAN-YVES LACOSTE, LASZLO TENGELYI, JOHN MILBANK, JEAN GREISCH, RUUD WELTEN, MAURO CARBONE. Dr Conor Cunningham is Co Director of the Centre for Theology and Philosophy at the University of Nottingham. Dr Peter Candler is Assistant Professor of Theology at Baylor University in Texas.

Roy discusses the validity of transcendent experiences and the reasons why they can be considered non-illusory.

This book addresses an epidemic that has developed on a global scale, and, which under the heading of “addiction,” presents a new narrative about the travails of the human predicament. The book introduces phenomenological motifs, such as desire, embodiment, and temporality, to uncover the existential roots of addiction, and develops Martin Heidegger’s insights into technology to uncover the challenge of becoming a self within the impulsiveness and depersonalization of our digital age. By charting a new path of philosophical inquiry, the book allows a pervasive, cultural phenomenon, ordinarily reserved to psychology, to speak as a referendum about the danger which technology poses to us on a daily basis. In this regard, addiction ceases to be merely a clinical malady, and instead becomes a “signpost” to exposing a hidden danger posed by the assimilation of our culture within a technological framework.

This book examines Husserl's treatment of time-consciousness and its significance for his conception of subjectivity.

The Crisis of European Sciences and Transcendental Phenomenology, Husserl's last great work, is important both for its content and for the influence it has had on other philosophers. In this book, which remained unfinished at his death, Husserl attempts to forge a union between phenomenology and existentialism. Husserl provides not only a history of philosophy but a philosophy of history. As he says in Part I, "The genuine spiritual struggles of European humanity as such take the form of struggles between the philosophies, that is, between the skeptical philosophies--or nonphilosophies, which retain the word but not the task--and the actual and still vital philosophies. But the vitality of the latter consists in the fact that they are struggling for their true and genuine meaning and thus for the meaning of a genuine humanity."

The question of the transcendence of God has traditionally been thought in terms of the difference between pantheism, which affirms that God is wholly "within" the world, and theism, which affirms that God is both "within" and "outside" the world, both immanent and transcendent. Against Heidegger's critique of onto-theology and the general postmodern concern for respecting and preserving the difference of the other, Merold Westphal seeks to rethink divine transcendence in relation to modes of human self-transcendence. Touching upon Spinoza, Hegel, Augustine, Pseudo-Dionysius, Aquinas, Barth, Kierkegaard, Levinas, Derrida, and Marion, Westphal's work centers around a critique of onto-theology, the importance of alterity, the decentered self, and the autonomous transcendental ego. Westphal's phenomenology of faith sets this book into the main currents of Continental philosophy of religion today.

In this work Crowell proposes that the distinguishing feature of 20th-century philosophy is not so much its emphasis on language as its concern with meaning. He argues that transcendental phenomenology is indispensible to the philosophical explanation of the space of meaning.